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Classic /.-fa 71 

Book_ ,L7 

Copyright N° 



COPYRIGHT DEPOSIT; 



A Letter of Advice 
To a Young Gentleman 
Leaving the University 
Concerning His Be- 
haviour ana Conver- 
sation in the World 

By R L. 

With Introduction 
and Notes , 

by 
Frank C. Erh 

cf 
Columbia University Library 

New York 
igoj 



n,'SARY of CONGRESS 1 
wo Copies Received 
;EB lb 1907 

. Cepyrijjht Entry 
©OHY B. 












V 



<\ 



' OOr>Y B. j 






Copyright 1907 

by 
FRANK C. ERB 



MCMVII 
McAULIFFE y BOOTH 

Publishers and Printers 

124th Street and Eighth Avenue 

New York 



INTRODUCTION 



4 The Reverend Doctor Richard 
Lingard published in Dublin, 1670, 
an admirable treatise containing most 
important advice essential to charac- 
ter building, entitled "A Letter of 
Advice to a Young Gentleman Leav- 
ing the University." The principles 
laid down by the author are of a 
noble character, and their acceptance 
and application would prove instruc- 
tive and helpful to all persons who 
desire to be congenial and sincere 
with their associates. 

This work is of such value and im- 
portance that it is unfortunate that 
it has not been more widely read and 
better known. 



II INTRODUCTION 

Benjamin Tooke printed in Lon- 
don, 1671, an edition of Doctor Lin- 
gard's work. Following is an exact 
transcript of the title page : 

A | Letter | of Advice | To 
a Young Gentleman 
Leaving the | Vniversity, | 
Concerning his Behaviour 
and | Conversation in the 
World. | By R. Lingard, D. 
D.D.L. London \ Printed 
for Benjamin Tooke, and \ 
are to be sold at the Ship 
in | S. Pauls Church-Yard, 
1671. | (12mo. 35 leaves. 

Another edition was published in 
London, 1673, and one M. French 
added a preface and reprinted the 
book in Dublin, 1713. 

The author of this work was prob- 
ably an Englishman, born about 
1598, and educated at Cambridge. 
A large part of his life was devoted 
to religious and moral training, and 
for a time he was archdeacon and 



INTRODUCTION III 

professor of Divinity in Dublin Uni- 
versity. He died November 13th, 
1670, and was buried in the Chapel 
of Trinity College, Dublin. 

Only two of Doctor Lingard's 
works are known to have been pub- 
lished ; the first entitled 

A Sermon on 2 Chronicles 
XXIX, 30 preached before 
the King at Whitehall in De- 
fence of the Liturgv of our 
Church, London 1668, 4to 

and this letter of advice to a young 
gentleman, undoubtedly young Lord 
Lanesborough. 

The merits of this guide and men- 
tor were recognized and valued by 
those who were fortunate enough to 
read the book, which readily explains 
the issue of new editions from time 
to time. 

Upon William Bradford, who in- 
troduced the art of printing in the 



IV INTRODUCTION 

Colony of New York, Doctor Lin- 
gard's work made a sufficiently 
strong impression to move him to 
reprint the book shortly after he 
erected his press in 1693, the first 
printing press in New York, and the 
year in which he was appointed 
printer to the Colony. 

Undoubtedly the first issue from 
Bradford's press was the Laws of the 
Colony of New York, bearing date of 

1693, in the form of sheets. While 
these were being printed Bradford 
published an Almanac, New York, 

1694, edited by Daniel Leeds. In 
this Almanac announcement is made 
that a book was in the press, and 
later this appeared, entitled ■ * Truth 
Advanced in the Correction of many 
Gross and Hurtful Errors," by George 
Keith; printed in the year 1694, a 
small quarto. But there is no cer- 
tainty that Keith's work was actually 
published at that time, or in New 



INTRODUCTION V 

York. It must be remembered that 
George Keith was a resident of Phil- 
adelphia, that before he came to New 
York Bradford printed several tracts 
for George Keith, some of which bear 
imprint as printed by Bradford in 
Philadelphia, while others are with- 
out place or name of printer. Among 
the latter was a tract published in 
1692, without name of author or pub- 
lisher, which is probably the one 
which led to the arrest of Keith and 
Bradford, and caused Bradford to 
remove to New York City in the 
Spring of 1693. 

Since it is clear that the Laws were 
published in the form of sheets or 
leaflets, and since there is doubt as to 
the place and time of publication of 
Keith's book, and since the Almanac 
would not be considered a book, it 
seems altogether probable that the 
FIRST BOOK printed in New York 
was A Letter of Advice to a Young 



VI INTRODUCTION 

Gentleman Leaving the University. 

The known history of the copy in 
the Library of Columbia University 
is brief but interesting. The most 
authoritative records refer to it as 
the only known copy of the edition 
printed in New York in 1696. On 
the fly leaf in the back of the book is 
an inscription in ink which shows 
that this copy was presented to 
Johannis Robinson by Domini Clap 
in 1701. The book passed into the 
possession of Mr. E. B. Corwin of 
New York, and at his death was sold 
for twelve dollars and fifty cents, in 
1856. It was bought for Mr. William 
Menzies of New York, and sold in 
1876 for two hundred and forty dol- 
lars, and came to Columbia Library 
with the Phoenix Collection in 1881. 
Probably this copy has never been 
outside of New York. 

It is difficult to understand Brad- 
ford's motive in printing merely 



INTRODUCTION VII 

R. L. on the title page, when the book 
from which it was reprinted showed 
the author's name in full. 

An exact reproduction is given of 
the title page in facsimile, of this 
rare and only known copy of the New 
York 1696 edition. This is followed 
by an exact reprint, line-for-line and 
word-for-word, of the original text. 
No effort has been made to give a 
facsimile of the text, but all possible 
care has been taken to reproduce a 
faithful and true copy of the reading 
matter. To have the printed page 
of about the same dimensions as that 
of the 1696 edition, and to follow 
carefully italics and punctuation, so 
as to conform in every respect with 
the original except that the matter is 
set in a type that is modern and 
easily read; this will account for 
somewhat irregular spacing. Even 
typographical errors have been re- 
produced, such as is seen on page 24, 



VIII INTRODUCTION 

misnumbered in the original as 12; 
on page 45, seventh line from the 
top, first word, a letter is inverted. 
The usual catch-word, at the bottom 
of each page, so common in Brad- 
ford's time, is omitted, but the 
various forms of spelling have been 
retained; except that on page 6, 
second line from the bottom the 
word " partiality " in the original is 
11 partialty," page 8 second line from 
the bottom 4t particular " in the 
original " parricular," page 24 the 
word "make" appears twice in suc- 
cession in the original, page 35 first 
line "him" in the original " giin" 
and a few others. 

Although written more than two 
hundred years ago, this work is still 
a vital treatise on morals, manners 
and conduct; with standards and 
principles of ethics which can be 
profitably applied to present day life 
and action. 



INTRODUCTION IX 

William Bradford was born in 
Leicestershire, England, May 20th, 
1663, and came to America in 1682, 
probably with William Penn and his 
company in the ship "Welcome" 
which arrived at a small place called 
New Castle. He was printer to this 
government in Philadelphia and New 
York for upwards of fifty years. He 
printed the first newspaper in New 
York, entitled The New York Gaz- 
ette, in October 1725. He served as 
a member of the Vestry of Trinity 
Church, from 1703 to 1710. Mr. 
Bradford died May 13th, 1752 and 
was buried in Trinity church-yard. 

The "Sign of the Bible," the place 
where Bradford's first printing press 
was set up in New York, is marked 
by a bronze tablet on the outside 
of a building in Pearl Street near 
Hanover Square. 

John Holme wrote in Pennsyl- 
vania about 1693 a verse in which 



X INTRODUCTION 

Bradford was described as follows: 

Here dwelt a Printer, and, I find, 
That he can both print books and bind ; 
He wants not paper, ink, nor skill ; 
He's owner of a paper-mill : 
The paper-mill is here, hard by, 
And makes good paper frequently. 

This reproduction of New York's 
first book would not have been pos- 
sible without the appreciation and 
assistance so freely and generously 
extended by Dr. James H. Canfield, 
the Librarian of Columbia Univer- 
sity, to whom grateful acknowledg- 
ment is made. 



New York 
January, 1907 







i ; ■ : 



AN 

Advertisement 

From The 

PRINTER. 



THe Gentleman concern- 
ed in this Paper being 
assured, That he is not 
the only One that needs these 
Instructions, and that the Benefit 
he reaps by them, would not be 
the less by their being Publick, 
has so far befriended the World 
as to Expose them to the View of 



The Printer's Advertisement. 
all: But it being the peculiar 
Fate of Letters, to be at tlie 
Dispose of those to whom they 
are sent, This has not, perhaps, 
those Advantages and Accessions 
which would have been given 
it, had the Inditer been the 
Publisher: Yet as it is, all 
kind of Readers will be enter- 
tainted, from the Usefulness of 
the Subject, The Variety of 
tlie Matter, The Freedom that 
is taken, and tlie Conciseness 
of tlie Suggestions, which will 
further oblige them to measure 
the Words, not by their Num- 
ber, but Weight. If this be 
perused by Men that live up 
to the Advices proposed, They 
cannot but be Confirmed and 
Gratified, to find themselves 



The Printer's Advertisement. 
so luckily Transcribed And 
if This falls into the Hands 
of Novices, {and such are all 
once, if Experience must make 
men Wise) this little Vade 
Mecum shall suddenly Enrich 
them with a Treasure of Ob- 
servations, which they may 
hourly imploy, and continue to 
do so, even while they live: 
Nay, all must be Gainers here, 
when they find the good Chri- 
stian reconciled to the good 
Companion, and the Scholar 
Taught to be a Gentleman. 

// hath been observed, That 
Elaborate studied Discourses 
have not been so Contributive 
to Wisdom, as the Memories 
and private Remarks of Emi- 



The Printer's Advertisement. 
nent and Conversing Persons. 
And it is to be wished, That 
they would communicate their 
Experiences a little more, and 
that some would insist on this 
Subject so minutely, as to de- 
scend to the Particulars of 
Behaviour, that befits men in 
their several Qualities and 
Professions, This would be a 
greater Kindness to all Societies 
than that which is intended 
them from the Experiments and 
modem Improvements that are 
now the Boasts and Triumphs 
of some Vertuosi's. 



(1) 



SIR; 

YO U have been infi- 
nitely advantaged by 
your Education in 
the University, which will 
have a perpetual good Effect 
upon you, and give you 
Lustre in the Eyes of the 
World: But that you may 
be further Useful and Accept- 
able to Mankind, you must 
pare off something you have 
contracted there, and add 
also to your own Stores from 
Observation and Experience, 



(2) 

a way of Learning as far be- 
yond that by Trecept, as the 
Knowledge of a Traveller 
exceeds that which is gotten 
by the Map. 

An zAcka&emick Life is an 
Horizon between two Worlds, 
for men enter upon it Chil- 
dren, and as such they must 
judge and act, though with 
Difference according to their 
own Pregnancy, the Ingenuity 
of their Teachers, and the 
manner of their being taught; 
and when they pass from 
thence, they launch into a 
New World, their Passions at 
high Water, and full of them- 
selves, as Young Men are 
wont to be, and such as are 
dipt in unusual Learning, 



(3) 

and if they go on so, they 
are lost: Besides that, there 
is a Husk and Shell that 
grows up with the Learning 
they acquired, which they 
must throw away, caused, 
perchance, by the Childish- 
ness of their State, or Forma- 
lities of the Place, or the 
Ruggedness of Retirement, 
the not considering of which 
hath made many a great 
Scholar unserviceable to the 
World. 

To propound many Rules 
for the manage of your self, 
were to refer you back to the 
Book again, and there is 
even a Native Discretion that 
some are endowed with, 
which defends them from 



(4) 
gross Absurdities in Conver- 
sation, though there be none 
but may be helped by some 
Admonitions. 

I suppose you understand 
the nature of Habits and Pas- 
sions: I suppose you likewise 
what I know you to be, vi{, 
To be Advisable, Observant 
and of a sedate Temper; 
Therefore you will be suffi- 
ciently instructed with a few 
Intimations: For he that 
reflects upon himself, and 
considers his Passions, and 
accommodates himself to the 
World, cannot need many 
Directions. I suppose you 
also to be principled with Re- 
ligion and Morality, which is 
to be valued before any 



(5) 

Learning, and is an ease and 
pleasure to the Mind, and 
always secures a firm Repu- 
tation, let the World be never 
so Wicked. No man ever 
gains a Reverence for his Vice, 
but Virtue commands it. Vi- 
cious Men indeed have been 
Popular, but never for being 
so, but for their Virtues 
annexed: They administer 
their Imployments well and 
wisely, They are civil and 
obliging, They are free and 
magnanimous, They are faith- 
ful and couragious. It is al- 
ways some brave Thing that 
recommends them to the good 
Opinion of the World. 

The Advices I here lay 
down are rather Negative than 
B 



(6) 

Positive; For though I can- 
not direct you where you 
are to sail throughout your 
whole Course, yet I may 
safely shew you where you 
must not split your self. 

And the first Rock I dis- 
cover, on which Young Scho- 
lars shipwrack themselves, is 
vaunting of the Persons and 
Places concerned in their Edu- 
cation. I therefore advise 
you to be sparing in your 
Commendations of your Uni- 
versity, Colledge, Tutor, or 
the Doctor you most there 
admire; for either all is taken 
for granted, or you only be- 
tray your Affection and Par- 
tiality, or you impose your 
Judgment for a Standard to 



(7) 
others: You discover what 

you think, not what they are. 
An early kindness may make 
you as blind as an unjust Pre- 
judice, and others will smile to 
see you confident of that which 
it may be, they know they 
can confute. This holds in 
all kinds of Commendations, 
which should be modest and 
moderate, Not Unseasonable, 
not Unsuitable, not Hyperbo- 
lical; for an Excess here 
creates Envy to the Person 
extoll'd, and is a virtual De- 
traction from others you con- 
verse with, and your own 
Understanding is measured by 
it. Nay, it is a presumption 
in some to commend at all; 
for he that praises another, would 
B2 



(8) 

have him valued upon his own 
Judgment. 

Therefore it is a Disparage- 
ment to be commended by a 
Fool, except he concurs with 
the Vogue, or speaks from 
the Mouth of another; you 
must indeed, when you speak 
of mens Persons (which with- 
out provocation should never 
be) represent them candidly 
and fairly, and you are bound 
to give your Friend his due 
Elogy, when his Fame is con- 
cerned, or you are required to 
do it, or may do him a kind- 
ness in it. But remember, 
that when you give a Person 
a particular Character, it re- 
ceives its estimate from your 



(9) 

Wisdom, be Temperate there- 
fore as well as Just. 

When you come into Com- 
pany, be not forward to show 
your Proficiency, nor impose 
your Academical Discourses, nor 
glitter affectedly in Terms of 
Art, which is a vanity indesent 
to Young Men that have 
Confidence, and heat of Tem- 
per. Nor on the other hand 
must you be morose or difficult 
to give an Account of your 
self to Inquisitive or Learned 
Men; let your Answers be 
direct and concise. It is both 
your Wisdom and your Kind- 
ness to come to the point at 
first, only in Conferences or 
Debates, speak not all you 
have to say at once, in an 
B3 



(10) 

entire Harangue, but suffer your 
self to be broached by degrees, 
and keep an Argument for 
reserve. What you say at first 
may perhaps give Satisfaction, 
however you gain Respite for 
Recollection; and when all is 
out at last you will be thought 
to have more in store. .* 

And because the Mouth is 
the Fountain of our Weal or 
Wo, and it is the greatest In- 
stance of Prudence to rule 
that little Member, the Tongue, 
and he indeed is a Perfect Man 
that offends not in a word; for 
all our Follies and Passions are 
let out that way. There are 
many things to be observed in 
the managing of Discourse, I 
only say in general, That you 



(11) 

must not speak with Heat and 
Violence, nor with Reflection 
upon mens Persons, nor with 
Vanity and Self-praise. No 
Man therefore should be his 
own Historian, that is, Talk 
of his own Feats, his Travels, 
his Conferences with great Men, 
&c nor boast of his Descent 
and Alliance, nor recount his 
Treasure, or the manage of his 
Estate, all which wearies out 
the greatest Patience, and 
without a Provocation expresses 
an intolerable Vanity and im- 
plyes a believing that others 
are affected and concerned in 
these things as much as him- 
self. The like weakness is in 
talking of ones Trade or Pro- 
fession to those that neither 



(12) 

mind nor understand it. In- 
deed, if the Company be all of 
one piece, their debating any 
thing that relates to all, may 
be Useful; but it is imperti- 
nent in mixt Company to be- 
tray your Skill or Inclination. 
In like manner, he is not to be 
brook't, that over a Glass of 
Wine will turn States-man or 
Divine, perplex good Fellows 
with Intreagues of Government, 
Cases of Conscience, or School 
Controversies, which are too 
serious and too sacred to be the 
Subjects of Common Talk. Let 
no Mans Vice be your Theam, 
nor your Friends, because you 
love him; not your Enemy's, 
because he is so, and in you it 
will be expounded Partiality 



(13) 
and Revenge; not of any- 
other, because you are certainly 
unconcerned in him, and may 
possibly be mistaken of him. 
Let not the Lapses or ridi- 
culous Accidents or Behaviours 
of Men in Drink, or in Love 
be taken Notice of after, or 
upbraided to them in jest or 
earnest; for no man loves to 
have his Folly remembred, nor 
to have the consequence of 
Wine or Passion imputed to 
him; and he cannot but like 
you worse, if he finds they 
have left an Impression upon 
you. Every Mans Fault should 
be every Mans Secret, as he sins 
doubly that publishes his own 
shame, for he adds scandal to 
the sin, so does every Man in- 



(14) 
crease the Scandal that is the 
propogator of it. 

When you carve out Dis- 
course for others, let your 
Choice be rather of Things than 
of Persons, of Historical matters, 
rather than the present Age, of 
things distant & remote, rather 
than at Home, and of your 
Neighbours; and do not, after 
all these Restrictions, fear want 
of Discourse; for there is no- 
thing in the World but you 
may speak of it Usefully or 
Pleasantly. Every thing (says 
Herbert) is big with jest, and has 
Wit in it, if you can find it 
out. 

As for Beltaviour, that is 
certainly best, which best ex- 
presses the Sincerity of your 



(15) 
heart. I think this Rule fails 
not, that that kind of Conver- 
sation that lets men into your 
Soul, to see the goodness of 
your Nature, and Integrity 
of your Mind is most accept- 
able; for be assured, every 
man loves another for his 
Honesty; To this every Knave 
pretends, and with the show of 
this he deceives; nay, the 
sensual love of bad men is 
founded upon this. Nothing 
loves a Body but for a Soul, 
nor a Soul, but for such a Dis- 
position as answers to that Idea 
of goodness which is in the 
Mind. 

This is that, that reconciles 
you to some men at the first 
congress; for usually you read 



(16) 
mens Souls in their faces, if 
they be young & uncorrupted, 
and you forever decline some 
Countenances which seem to 
declare, that some Vice or Pas- 
sion has the predominacy; and 
though sometimes you are 
deceived yet you persist in your 
pre-possession till the behaviour 
doth signally confute what the 
Countenance did threaten. 

This makes a starcht formal 
Behaviour Odious, because it is 
forced, and unnatural, and 
assum'd as a disguise and suf- 
fers not the Soul to shine clear- 
ly and freely through the out- 
ward Actions. 

First then, your Actions 
must discover you to be your 
own Master; for he is a miser- 



(17) 
able Slave that is under the 
Tyranny of his Passions: And 
that Fountain teeming pair, 
Lust and Rage must especially 
be subdued. 

That of Love (to give it the 
milder Name) so far as it is 
vitious, I take to be seated 
principally in the Fancy, and 
there you must apply your 
Cure; for I ascribe its vehe- 
mence not so much to the Con- 
stitution as to the pampering 
the Body, and mens letting 
loose their Eyes, Tongues and 
Imaginations upon amorous 
Incentives, and not keeping a 
sence and awe of Religion upon 
them. For if you live in an 
Age and Place where Shame 
and civil Penalties have no 
C 



(18) 
force, you must have recourse 
to Religions means, and the 
Grace of God for Restraint. 
Lust is more distinctly forbidden 
by our Christianity, than any 
other thing; therefore it 
ought more sacredly to be 
avoided. 

If you grow Troublesom to 
your self, in Gods name make 
use of that honourable Remedy 
he has provided; and in the 
intrim, if you can allay your 
Fancy, and keep your Incli- 
nations undetermined, I think 
a promiscuous Conversation is 
the safest ; for many that have 
lived in the Shade and Retire- 
ment, when they came abroad 
were ruined by doting on the 
first Thing they met with. And 



(19) 
this is oft the effect of Distance 
and Caution. 

The other spring of Mis- 
chief is Anger, which usually 
flames out from an untamed 
Pride and want of Manners, and 
many other untollerable In- 
firmities, so that there is no 
living in the world without 
quenching it, for it will render 
you both Troublesom and Ridi- 
culous, and you shall be avoid- 
ed by all, like a Beast of Prey. 
The Stoicks pretend to be 
successful Eradicators of this 
Tassion, and their Books may 
be usefully read for Taming it. 
But themselves have retained 
many ill humors behind, which 
are worse than a transient Rage, 
and are most abhorrent from 
C2 



(20) 
all Society, as Moroseness, Fa- 
stidious Contempt of others, Pee- 
visbness, Caption, Scurrility, 
Willfulness, 6rc. which issue 
from some Tempers and some 
Principles which men are apt 
to suck in, to feed their natu- 
ral Dispositions with; where- 
as the World is not to be en- 
tertained with Frowns and 
dark Looks. Be as severe ad 
intra as you will, but be 
wholly complaisant ad extra, 
and let not your strictness to 
your self make you Censorious 
and Uneasie to others; thus 
many mortified men have been 
very unruly, to the great scan- 
dal of what they professed. 

Avoid therefore going to 
Law at your first setting out, 



(21) 
for that will teach you to be 
litigious before your temper is 
well fixed, and will contract 
an habit of wrangling with your 
Neighbours, and at last delight 
in it, like a Sophister, with ar- 
guing in the Schools: You 
may observe many who have 
entered upon entangled Estates 
to become Vexatious, and have 
quite lost the Debonari ess of 
their Dispositions. 

Be always mild and easie to 
those that are about you, your 
Relations & Servants, not only 
for their sakes, but your own. 
If you be displeased at every 
Piccodillo, you will become 
habitually Froward, which you 
cannot put off when you ap- 
pear abroad. And remember 
C3 



(22) 
that if you be easie to your self, 
you will so to every Body else, 
and you will be weBcome every- 
where. 

This produces Comity and 
Affability, which is a great Or- 
nament of Behaviour; This 
argues you are well within, and 
that you are a Lover of Mankind. 
It is a mixture made up of 
Civilities and Freedom, suited 
to the Condition of the Person 
you converse with, a Quality, 
as to Modes and Circumstances, 
we fetch from beyond the 
Seas ; for the meer English-man 
is supposed to be defective in 
it; as being Rough in Address, 
not easily acquainted, and 
blunt even when he obliges; 
though I think it not worth 



(23) 
the Charge the Gentleman is 
at, that travels for it; Nay, I 
am sorry for the poor Returns 
many make, that import hither 
the Air and Carriage, and As- 
surance of the French, therewith 
quitting their own staple na- 
tive Commodities of much 
greater Value, vi{. the Sin- 
cerity and Generosity of the 
English Disposition. None is 
more melted with a Civility 
than an English-man, but he 
loves not you should be verbose 
& ceremonious in it; take heed 
therefore of over-acting your 
Civilities to men unconcerned 
in you, that must conclude you 
impertinent or designing. Free- 
dom is likewise acceptable, and 
a great advantage to a Con- 



verser. We commonly make 
it the effect of Familarity, 
but it should be the cause of it ; 
but Prudence must bound it and 
apply it. Be free when you 
speak, when you give, when 
you spend, & when you allow 
your Time and Company to your 
Friends, let nothing of Confine- 
ment, Formality or Difficulty be 
discerned. If you can do a 
kindness, do it at first, That 
is a double Obligation, and 
evidences that it was in your 
heart before it was suggested 
to you. The Return of 
Thanks will be but cold, if 
the obliged finds, that Impor- 
tunity, Necessity or after Reason- 
ings did extort it from you. 
If you would have an 



(25) 
Interest where you live, there 
must be legible (in all your 
Actions) Justice in your dea- 
lings between man and man, 
this is the cheapest & the greatest 
Policy, and this alone will se- 
cure your Reputation with the 
Populo. And to this purpose I 
only advise Two Things. 

ist. You must be an exact 
keeper of your Word: A 
Promise is a Debt, which you 
should pay more carefully than 
a Bond, because your Honesty 
and Honour are the Security. 
Be punctual even in small 
matters, as meeting a Friend, 
restoring a Book, returning a 
Paper, &c. for failing in little 
things will bring you to fail in 
great, and always render you 



(26) 
suspected, and you shall never 
be confided in, even when you 
mean most heartily. 

2dly, Have a special care of 
your Debts. I scarce know 
any that can always avoid 
contracting them, but he that 
neglects them is profligate, and 
undone, as to the World. If 
you would eat in quiet, never 
run in debt for what you daily 
consume : He that is necessitated 
to this, is the proper Object of 
an Alms. When you borrow, 
chuse rather a rich Creditor, 
and a great Debt, than many 
trifling Debts dispersed among 
poor People; a poor mans little 
Debt makes the greatest noise. 
Defer not therefore to pay Me- 
cbanicks, &c. their utmost Dues, 



(27) 

for they are craving and cla- 
morous, & consider only your 
Condition in the world, not 
your present Exigence. 

Prudence must be discernable 
in your Actions, as well as 
Justice, and that will appear 
in nothing more than in the 
Choice of Confidents and Depen- 
dents : Your most diffusive love 
to Mankind cannot be extend- 
ed very far, for the verge of 
your Knowledge is not, and 
need not be great : Out of Ac- 
quaintance you chuse Familiars, 
& out of these you pick Friends, 
but you must not expect them 
to be such as are described in 
Books, and talked of by Philo- 
sophers, that's a Romantick thing 
only to be found in Utopia or 



(28) 
the new Atlantis : If any such 
are, they must be in a Monastry 
or Recess, where business and 
understanding are in a little 
compass: It is sufficient for 
you to find the effect of one 
such Friend in many. You 
may cull one out of each of 
those eminent Professions that 
you may be concerned in, and 
make them your Confidents in 
their several Sphears. You 
go not to a Lawyer for Physick, 
nor to a Merchant to be resolved 
in a case of Cotiscience, though 
both do love you and serve you 
in what they may. 

Make no Man your Friend 
twice, except the Interruption 
was through your own Mis- 
take, and you have done Pen- 



(29) 
nance for it. Every Well-wisher 
is not capable of being made 
your Friend, nor every one 
that you think is honest and 
faithful; there must be a suit- 
ing your humor, and a mutual 
serviceableness and ability to 
give Advice and take it; and 
such a proportion of Temper as 
that he shall not, through 
vanity, or levity, or uncertainty 
betray himself or you. He that 
is not stanch in preserving of 
Secrets cannot be a Friend, 
such is a Talkative Man, that 
uses his Mouth for a Sluce to 
let out all that's in him. This 
argues a great weakness in the 
Head; for a shallow Under- 
standing presently judges, and 
passes Sentence, and is positive 
in it. D 



(30) 

Never tell any man you 
have a Secret, but dare not 
tell it; you should either go 
further, or not have gone so 
far; and press no man vehe- 
mently to keep concealed what 
you have committed to him; 
for that implyes you suspect 
what you have done, and that 
you diffide in his Prudence: 
It discovers your value of 
Things, and provokes him to 
Incontinence & breach of Trust; 
for there is an Itch in Man- 
kind to be greedy of those 
Fruits that are most zealously 
forbidden; and some Prohibi- 
tions do even excite desire. 

Reservedness, by some, is 
accounted an Art and a Virtue, 
but I think it is a fault, and the 



(31) 

symptom of a sullen or stupid 
Nature, and I know it to be 
unwellcome to all Societies: 1 
like a plain Communicative man, 
he is useful and acceptable to the 
World; and be assured, that a 
dark close reserved Man shall 
never have Friends. No man 
will take you into his heart, 
that cannot get into yours, let 
your Intentions be never so 
sincere. And I know not 
what a good man need be afraid 
of, if no hurt be in him, no hurt 
will come out of him. 

It is true open heartedness 
has a Latitude, and discretion 
must bound it, and assign its 
degrees, according to your 
kindness to them, or their near- 
ness to you ; & none should see 
all within you, for it may be In- 



firmity, Vice or Discontent lies 
at the bottom. Nor is it fit 
to rush into Discourse before 
Superiors, This is a greater 
Rudeness than to deny them 
their Place and Respect. The 
like Reverence must be had to 
the Aged, and the most Expe- 
riencedf and such as speak out 
of theit own Profession. Nei- 
ther would I have a man lie 
open to the Scrutinies and 
Pumpings of every Pragmatical 
Inquisitor: Such Assaults must 
be managed by Art. You 
must put by the Thrusts by 
slight, rather than strength; 
for no force must be discerned 
in such cases: He that drolls 
best, evades best. But when 
a man demurs at an easie Que- 



(33) 
stion, and is shie of speaking 
his Mind, and passes into ano- 
ther Shape, when the matter 
enquired for is common to all, or 
prejudicial to none, and when 
he delivers any thing it must 
be received as a great secret, 
though not fit or worthy to be 
kept; It argues him weak and 
formal; and by his Rarities he 
lays up, you may guess at all 
his Closet. 

From all this you may infer 
how far the reporting of News 
may be convenient. If you 
would be Popular, you must 
indulge this humor of Man- 
kind, though the Young man 
is not so much the Atiienian in 
this as the Aged. If you live 
remote from the City, have 



(34) 
all publick Occurances as early 
as you can, you oblige your 
Neighbours by it, better than 
with the greatest Entertain- 
ment: Some are terrified from 
speaking what they hear, be- 
cause it is the Trade of Sediti- 
ous men to spread Rumors and 
false Reports, but I think there 
needs not such Caution, if what 
is related be some-what at 
distance, or a common concern, 
or not evil in it self, and hurts 
not the fame of others. 

Tell no News to one that 
pretends to be a States-man, and 
ask none from him; not the 
first, for he will seem to know 
it before, or be angry his In- 
telligence was no quicker; not 
the last, for he thinks secrecy 



(35) 
becomes him, and he loves not 
to be an Author. 

You may guess mens Tem- 
pers by the strain of their In- 
telligence. Converse not there- 
fore with mutinous Dispositions; 
and be sure you represent the 
Actions of your Superiors Can- 
didly., as Peace, Charity and 
Obedience does oblige you. Let 
your Errors be always on the 
Right Hand; for every good 
Child is so far from exposing, 
that without beholding, he en- 
deavours to cover the Naked- 
ness of his Father. 

It is the Method of Nature 
and all Common Wealths, that 
there be a Dependance of the 
lesser upon the greater, the 
weak upon the strong; there- 



(36) 
fore if you aim at Implements, 
you must lean upon some be- 
sides your own Virtue, and 
have Patrons and Assistants to 
advance you: I know no 
greater advantage for a Qua- 
lified Man than to stand in the 
way; for every man must let 
out his Affections upon some, 
and have his Creature, & that 
is chosen by Chance or Fancy. 
You see when Friends meet, 
their Presence does excite a 
Cheerfulness and Vivacity, with 
which they entertain one ano- 
ther, and this speaks their Sin- 
cerity, better any words they 
can utter. This holds propor- 
tionably in all degrees of Con- 
versation. Take notice there- 
fore of your first accosting any 



(37) 
Person, he will be presently 
inclined to like or dislike, and 
he cannot but give some Indi- 
cations of it. 

Observe then the Eye, rather 
than the Tongue, and apply not 
your self where you was at first 
discouraged, if the Circumstances 
of your Affair did not cause it : 
If you prove the Favourite of a 
great Man, desire not the Mo- 
nopoly of his Ear, for his Mis- 
adventures will be imputed to 
you, and what is well done, 
will be ascribed to himself. 

Allow your self some time 
for Business every day ; No man 
should be in the World, that has 
nothing to do in it; yet never 
proclaim your self very busie, 
for a little hint will serve any 



(38) 

that is not much Impertinent; 
and the less busy you seem, the 
more you are admired, when 
your work is dispatched. 

Recreation is as necessary as 
Business, which should be ra- 
ther of the Body than the Mind, 
because that suffers most in 
sedentary Implements. In this 
you must have respect to 
the Place where you live, and 
your Associates there. In some 
parts of this Kingdom many of 
the Gentry understand nothing 
beyond a Horse or a Dog, and 
can talk of nothing besides it; 
therefore if you be not a 
Hunts-man or a Faulkoner you 
cannot converse with them. 
Yet this is really better than 



(39) 
the Effeminate Divertisements 
of the City, 

Take heed of playing often or 
deep at Dice and Games of 
Chance, for that is more charge- 
able than the seven deadly- 
sins; Yet you may allow 
your self a certain easie Sum 
to spend at Play, to gratifie 
Friends, and pass over the 
Winter Nights, and that will 
make you indifferent for the 
Event. If you would read 
a mans Disposition, see him 
Game, you will then learn 
more of him in one hour, than 
in seven Years Conversation, 
and little Wagers will try 
him as soon as great Stakes, 
for then he is off his Guard. 



(40) 
Equanimity at Play, which is 
not the effect of Use, argues a 
man Mannageable for any 
thing; He that Crows and 
Insults with Success, is Pas- 
sionate, and is usually the 
same that frets and quarrels at 
Misfortunes. 

All Society is linked to- 
gether with some common 
thing that entertains them; 
Thus eating, and especially 
drinking is become the Liga- 
ment of Conversation. In this 
you are daily concerned in 
some degree, let this be with 
a visible ChearfuUness and 
Pleasantness; for that is whol- 
som both for Body and Mind, 
as Physitians and Divines will 



(41) 
inform you. It will make 
you Wellcome to all ; and by 
this many accomplish their 
ends upon the World. 

Be not over Critical about 
eating, for an Epicure is very 
Troublesom ; though this 
Luxurious Age hath made it a 
piece of Learning, yet methinks 
'tis much below a brave Man 
to be anxious for his Palate, 
and to have his Thoughts and 
Pleasures confined to a Dish 
of Meat. Judge rather for 
Health than Pleasure; and dis- 
quiet none with disparaging the 
Food, or Niceness about it ; and 
be not much afraid of the un- 
wholsomness of what is set 
before you, except it be your 
E 



(42) 

constant Diet; for usually you 
see nothing but some will 
commend it; and our com- 
mon Tables furnish us with 
nothing that a temperate eater 
may not eat with safety. 

Confine none when you 
drink to your Measures, and 
expect not that others should 
do as you do ; 'tis both uncivil 
and unreasonable to impose on 
Company; nor yet must you 
seem to be under any Restraint 
by them, but be flexible to the 
Inclinations of the whole, and 
that with readiness. Every 
man should keep a stint, he 
that palliates it, is most plea- 
sant; yet if you publickly 
declare your Resolution not 



(43) 

to Trespass beyond your Mea- 
sures, when you are found to 
command your self, you will 
not be solicited any further. 
When you have come up to 
your Standard, recede silently, 
and do not magisterially 
oblige the Company to break 
up with you, much less stay 
to be an unconcem'd Spectator 
of their Levities; but give 
others the same liberty your 
self desires to take. 

I might extend such kind 
of Observations to many other 
Subjects, but I must desist, 
begging your Pardon for play- 
ing the Dictator, and being so 
Dogmatical in what I utter. I 
know they will not fit all Men, 
E2 



(44) 
nor do they pretend to cure 
all Faults, nor are they de- 
signed to express your Needs; 
but they may prevent Incon- 
veniencies, and help you to 
read Men, and discover 
where they fail, and let you 
see what Relishes with the 
World. They are obvious 
and easie in themselves; for 
Nice and Subtle Things do 
not guide Mankind, but plain 
and common Rules. And by 
Analogy, with these laid down, 
you may judge of other Mat- 
ters, as they Occur. And I 
cannot but acquaint you, 
that they are the Effect your 
Worthy Father's Influence on 
me, who extending his Pa- 
ternal Care to all Circumstances 



(45) 
for your good, engaged me 
(upon your quitting your 
Accademical Station) to pro- 
pound to you some Directions 
concerning Conversation. And 
I have pitcht upon such as 
aie grounded on Virtue, yet 
tend to render you accept- 
able, even to the worst; and 
he has done me Honour in 
judging me capable of speak- 
ing to this Subject. If they 
accomplish not the Utmost 1 
intended, at least, they will 
do no hurt, but discover my 
own private Sence, and be 
a Testimony of that Kindness 
which is owing to your Re- 
lations, by 

Your unfeigned Friend 

and Servant, r. l. 



h£B 18 1907 



